DUTIES TO GODS (concluded)
Supernatural beings sensitive to insults and disrespect, p. [639] sq.—Irreverence to gods punished by men, [ibid.]—The names of supernatural beings tabooed, pp. [640]–643.—Explanation of these taboos, p. [642] sq.—Atheism, p. [643] sq.—Unbelief, pp. [644]–646.—Heresy, p. [646] sq.—Polytheism by nature tolerant, pp. [647]–649.—The difference in toleration between monotheistic and polytheistic religions shows itself in their different attitudes towards witchcraft, pp. [649]–652.—The highest stage of religion free from intolerance, p. [652] sq.—Prayer a tribute to the self-regarding pride of the god to whom it is addressed, pp. [653]–655.—Prayers connected with offerings, p. [655] sq.—Magic efficacy ascribed to prayer, pp. [656]–659.—Gods demand obedience, p. [659].—The influence of this demand upon the history of morals, p. [659] sq.—Explanation of the obligatory character attached to men’s conduct towards their gods, pp. [660]–662.
[CHAPTER L]
GODS AS GUARDIANS OF MORALITY
The supernatural beings of savage belief frequently described as utterly indifferent to all questions of worldly morality, pp. [663]–665.—The gods of many savages mostly intent on doing harm to mankind, pp. [665]–667.—Adoration of supernatural beings which are considered at least occasionally beneficent also very prevalent among uncivilised peoples, pp. [667]–669.—Their benevolence, however, does not prove that they take an active interest in morality at large, p. [669].—Instances in which savage gods are supposed to punish the transgression of rules relating to worldly morality, pp. [669]–687.—Savages represented as believing in the existence of a supreme being who is a moral law-giver or judge, pp. [670]–687.—The prevalence of such a belief in Australia, pp. [670]–675.—In Polynesia and Melanesia, p. [675].—In the Malay Archipelago, p. [675] sq.—In the Andaman Islands, p. [676].—Among the Karens of Burma, p. [677].—In India, p. [677] sq.—Among the Ainu of Japan, p. [678].—Among the Samoyedes, [ibid.]—Among the Greenlanders, [ibid.]—Among the North American Indians, pp. [679]–681.—Among the South American Indians, p. [681] sq.—In Africa, pp. [682]–685.—Explanation of this belief, pp. [685]–687.—The supreme beings of savages invoked in curses or oaths, p. [686] sq.—The oath and ordeal do not involve a belief in the gods as vindicators of truth and justice, pp. [687]–690.—The ordeal essentially a magical ceremony, [ibid.]—Ordeals which have a different origin, p. [690].—The belief in a moral retribution after death among savages, pp. [690]–695.—The sources to which it may be traced, pp. [691]–695.—The influence of religion upon the moral consciousness of savages, p. [695] sq.
[CHAPTER LI]
GODS AS GUARDIANS OF MORALITY (continued)
The attitude of religion towards matters of worldly morality in ancient Mexico, p. [697] sq.—In ancient Peru, p. [698].—In ancient Egypt, pp. [698]–701.—In ancient Chaldea, pp. [701]–704.—In Zoroastrianism, pp. [704]–706.—Among the Vedic people, pp. [706]–709.—In post-Vedic times in India, pp. [709]–711.—In Buddhism, p. [711] sq.—In China, p. [712] sq.—In ancient Greece, pp. [713]–716.—In ancient Rome, p. [716] sq.—Among the Hebrews, p. [717] sq.—Christian doctrines of salvation and the future life, pp. [718]–725.—The attitude of Muhammedanism towards matters of worldly morality and its doctrine of the future life, pp. [725]–727.